Pristine Grace

Rom 7:4, (GILL), Wherefore, my brethren, ye also,.... Here the apostle accommodates the foregoing instance and example to the case in hand, showing, that the saints were not under the law, the power and dominion of it; since that, as when a man is dead, the woman is loosed from that law by which she was bound whilst he lived, that she may lawfully marry another man, and bear children to him without the imputation of adultery; so believers being dead to the law, and the law dead to them, which is all one, they are loosed from it, and may be, and are lawfully married to Christ, that they may bring forth the genuine fruits of good works, not in order to obtain righteousness and life by them, but for the honour and glory of God; in which account may be observed, an assertion that the saints and children of God

are become dead to the law, and that to them, as in Ro 7:6, and can have no more power over them than a law can have over dead persons, or a dead abrogated law can have over living ones. They are represented as "dead to sin", and "dead with Christ", Ro 6:2; and here, "dead to the law", as in Ga 2:19, and consequently cannot be under it; are out of the reach of its power and government, since that only has dominion over a man as long as be lives the law is dead to them; it has no power over them, to threaten and terrify them into obedience to it; nor even rigorously to exact it, or command it in a compulsory way; nor is there any need of all this, since believers delight in it after the inward man, and serve it with their minds freely and willingly; the love of Christ, and not the terrors of the law, constrains them to yield a cheerful obedience to it; it has no power to charge and accuse them, curse or condemn them, or minister death unto them, no, not a corporeal one, as a penal evil, and much less an eternal one. And the way and means by which they become dead to the law, and that to them is,

by the body of Christ; not by Christ, as the body or substance of the ceremonial law; see Col 2:17; since that is not singly designed, but the whole law of Moses; but by "the body of Christ", is either meant Christ himself, Heb 10:10, or rather the human nature of Christ, Heb 10:5, in which the law meets with every thing it can require and demand, as holiness of nature, which is the saints' sanctification in Christ; obedience of life, which is their righteousness; and sufferings of death, which is the penalty the law enjoins, whereby full expiation of sin is made, complete pardon is procured, and eternal redemption obtained; so that the law has nothing more to demand; its mouth is stopped, it is not in its power to curse and damn believers, they are dead to that, and that to them: the reason why the law is become so to them, and they to that, is,

that ye should be married to another; or "that ye should be to another", or "be another's"; that is, that ye should appear to be so in a just and legal way; for they were another's, they were Christ's before by the Father's gift, and were secretly married to him in the everlasting covenant, before he assumed their nature, and in the body of his flesh bore their sins, satisfied law and justice, paid their debts, and so freed them from the power of the law, its curse and condemnation, or any obligation to punishment; all which was done in consequence of his interest in them, and their marriage relation to him; but here respect is had to their open marriage to him in time, the day of their espousals in conversion; to make way for which, the law, their former husband, must be dead, and they dead to that, that so their marriage to Christ might appear lawful and justifiable; who is very fitly described by him,

who is raised from the dead; and is a living husband, and will ever continue so, will never die more; and therefore as the saints can never be loosed from the marriage bond of union between Christ and them, so they can never be loosed from the law of this husband; wherefore though they are dead to the law as a covenant of works, and as ministered by Moses, and are free from any obligation to it, as so considered, yet they are "under the law to Christ", 1Co 9:21; under obligation, by the ties of love, to obedience to it, and shall never be loosed from it. The end of being dead to the law, and of being married to Christ, is,

that we should bring forth fruit unto God. The allusion is to children being called "the fruit of the womb", Ps 127:3, and here designs good works, the fruits of righteousness, which are brought forth by persons espoused to Christ, under the influence of the Spirit and grace of God; and they are "unto God", that is, for the honour and glory of God; meaning either Christ the husband of believers, who is God over all blessed for ever; or God the Father, to whose praise and glory they are by Christ; and which is a reason and argument which strongly excites and encourages the saints to the performance of them: and let it be observed, that as children begotten and born in lawful marriage are only true and legitimate, and all before marriage are spurious and illegitimate; so such works only are the true and genuine fruits of righteousness, which are in consequence of a marriage relation to Christ; are done in faith, spring from love, and are directed to the glory of God; and all others, which are done before marriage to Christ, and without faith in him, are like spurious and illegitimate children.

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